LOMANCY.
Another origin for ')313?n is found by some (comp. Vitringa, Comment, ad lea. ii, 6) in the noun ')^9, the eye, the root of which occurs once only (1 Sam. xviii, 9) as a verb, " Saul eyed David." This derivation would point to fascination, the Greek Paoxavia and the Latin/lucimcm. Yossins derives these words A*om i^dfoi KaivHv, to kill teith the eyes. Pliny (Holland's transl. i, 155) says : ** Such like these are among the Triballians and lUyrians, who with their very eiesight can witch (effascinent), yea, and kill those whom they looke wistly upon any long time" (comp. Aul. Gell. ix, 4, 8 ; Plutarch, Sympos. v, 7). Reginald Scot speaks of certain Irish witches as ^^eyebiters" (^Discovery of WUchcrafi, iii, 16). Whole treatises have been writ- ten on this subject, such as the />e Fascino, by the , Italian Vairus in 1589 ; the Opusculttm de Fascino, by Gutierrez, a Spaniard, in 1563; and the Tractatus de J^ascinatione in 1675, by a German physician called Frommann. (See also Shaw, TVar. p. 212.) In Mar- 's Description of W. Isles qf Scotland, " MoUuka
beans'' are mentioned as amulets agvinsft htmsfJoL Dallaway {Account of Constan^nopU aa quoted is '>- cult Sciences, p. 210) says that *' nothing am excwi the superstition of the TurkB respecting the erS «rr of an enemy or infidel. Paaaagea from the Kcne et painted on the outside of houses, etc., to divert the a- ister influence." A belief in the " evil eye," ^i fjiitg pdoKavog (S*! "j^?), was nniveTsal, and u dtn alluded to in Scripture (Dent, xxiii, 8; MatLxs,!'; Tob. iv, 7, fitf ^BovtfifdTia vou 6 b^OakpoQ ; 1 Sbl xviii, 9, " Saul eyed David"). The passages of the » dents on the subject are collected in PMter's A^ i 888 sq. See Etb.
But the derivation of '\X\$T^ which finds moit &nr with modem authorities deduces the word from ^. s doud, so that the diviner wonld ply his art by vsid- ing clouds, thunders, lightnings (Meier, HAr. Wie- ze/v&.v.6,p.92; FUrst, irSitcr*. ii, 167, wiio, howem finds room for aU the derivations ; and Geaeinos, s. t. 139, leans to the figurative sense of to cUmi, viz. k use covert arts). Rosenmttller, Sckotia m Lail. xii. 26, follows Aben Esra, who thinks this diviner oUam^ his omens from observation of the dossde. The notkn that the terms D^JJ, east, ^ihfit, west, p?^, swik ^KTSiD, north, were derived f^tnn the pontioo d tl» PlanOarius as he faced the east, taking his ceies^ observations (Goodwin's Moeee €tnd Aaromy iv, Ifl, H rejected by his annotator Carpzofv with the gnatcs: disgust Jeremiah (x, 2) clearly refers to thif £rii»> tion, which had its counterpart in Greek and Latia I^ erature (e. g. in II. ii, 852, Nestor speaks of rigfat-bcl flashes as being lucky (see also Ckfys. xv, 80^ Disd- orus Siculus (iii, 340, ed. Bipont.) mentions the £riBt- tion by means of thunder (ccpairt^mrKos-io, and tbe a iv toIq KipauvoiQ Siotyrifuiai) of the Etmrians («o^ " fulgniratores — hi fnlgurmm inspectores,'* Citct. r» Mor, Claud. Neron. ; Nonius, Ixiii, 21 ; Cicero, De Dk. ii, 68. [In Orelli, 2301, ftdguriaiorJJ) Pliny, m t 43, treats of the physiccU, and in ii, 54, of the oraedr qualities of thunder, lightning, etc ; as does L. A S@- eca in Natur. Quasi, ii, 41. Statins mentions the woiA for purposes of divination (T^eftasd. ui, 512-5^ $« Humboldt, Kosmos, ii, 185, for the probable taedit adaptations by the Etrurians of their divining sits. To this class we must refer " the astroIogeiB'' (*^ D^pi8 here only found) ; " the star-gazers, or ntb^ #tar.fw-<5>A«&" (D'^asisa B'^yf^f?); and **the iMrtfcl'- prognosticators,*' or rather they thai make Imoamsitl' new moons what wiUhappen to thee (Q'^O^n^ C*7*T^ •^7^5 ^'xa; "^W^; see RosenmUller,' hTkte.), vkid are all mentioned in tiie sublime challenge of G«dt» the Chaldee sorcerers in Isa. zlvii, 18. Astrology ^ tained a long hold even on the minds of attrouemm; e. g. Stoffler from its evaluation predicted a delo^ fo 15^; Cardan his own death : WsUenstein was s gm: amateur of astrology ; Tycho Brab6 studied and pr»v tised it; so did Morinus; Kepler supposed thit ^ planets by their configurations exercised certam wS^ ences over sublunary nature; Lord Bacon, xnoreovti thought that astrology needed only to be refonseiLoM rejected (Arago, Pop. Astron. [by Smyth and Qoa] ii, 8 ; Brewster, Martyrs of Science, 160, 211)l S«
PROONOSTICATOR.
In Judg. ix, 37, the expression " oak of Jfeeur^
(enchantments)*' refers not so much to the genenl a- credness of great trees (Homer, Od. xiv, 328, as totb fact that (probably) here Jacob had buried hb mmti^ (Gen. XXXV, 4; Stanley, Sin. and PaL p. 142). Sk Meonenim.
3. The next word in onr list (Dent, xvnl 10) i dnaia, menachesh^, "on enchanter,** (Sept. oimi^Zoft voc ; Vulg. qui observat auguria). In Gen. xliv, Si, 1^ this somewhat general wcord is used of divining by ^ cup, or cyUcomancy (jcvXucoftavnia). Primitively tie
DIVINATION
831
DIVINATION
as the dinking-CDp which contained the libation to le godfl (Potter). This divination prevailed more in le East and in Egrpt. The Kovdv^ used in the Sept.
designate Joseph's cnp, resembles both the Arabic idn and the Hindu bmdi^ sacred chalice (Schlensner, •r. V. T. 8. V. ; Kitto, Bib, lUus, i, 898). One of the ssyrian kings, in the sculptures from Nimroudf holds divimng-cup in his right hand (Bonomi's Nmevehy :c. p. 806). The &mou8 cup of Jemshid, which is le constant theme of the poetry and mythology of ersia, waa said to have been discovered full of the iixir of immortality, while digging to lay the founda- on of PersepoliB. It possessed the property of repre- mting the whole world in its concavity, and all things ood and bad then going on in it. Homer describes Festor's cup in similar manner ; and Alexander the rreat had a mystic cup of a like kind. In the storm- ig of Seringapatam the unfortunate Tippoo Saib re- Ired to gaze on his divining-cup ; after standing a 'hile absorbed, he returned to the fight and soon fell, 'he " great magitien*' Merlin*s cup is described (Spen- Br*s Faerie Q^ene, iii, 2, 19), ** Like to the world it- slle, it seemed a world of glas." In Norden's Trav- b f » £!ffypt^ and Capt. Cook^s VoyageSy the use of di- ining-cups in modem Nubia and at Tongataboo, one f the Friendly Islands, is mentioned (compare Kitto, )asfy Bible lUuttrat, i, 424). The Orientals ascribe inch of Solomon's wisdom to his possession of a sacred up, a GiaTiuckid, or vote of the tun (D'Herbelot, s. v. riam ; Occult Sciences, p. 817). Parkhurst and oth> rs, denying that divination is intended, make it a lere cnp of office (Bmce's TVoveb, ii, 657), " for which le would search carefhlly." But in all probability he A. y. is right The Nile was called the cup of ^"gypti and the silver vessel which symbolized it had irophetic and mysterious properties (H&vemick, Einl, . d. PentcU.). Tlie divination was by means of radi- tions from the water, or from magically-inscribed ;ems, etc, thrown into it (a sort of vdpofJutvTiia, kuto- TTpofxavTiiay or icpvffraXXo/uivrcia, Cardan, De rerum '^ariet. cap, 93), like the famous mirror of ink (Lane, \fod. Eg, ii, 362), and the crystal divining-globes, the iroperties of which depend on a natural law brought Qto notice in the recent revivals of Mesmerism. Jul. (erenus (/>e Fato, ix, 18) says that after certain incan- ations a d«mon was heard in the water. For nius- rations of Egyptian cups, see Wilkinson, iii, 258. This and of divination is not the same as cycUhomancy Suidas, s. v. KorrafiiZ^tv), which consists in drawing •mens fh>m a common drinking-cup; much like the nlgar practice, still prevalent, of reading fortunes in be fiuitastic forms assumed by the grounds in a tea- sup. See Cop.